τὰ πάντ᾽ ἐφαγνίσαι, to perform all due rites over the grave; i.e. to make the proper offerings to the dead (“ἐναγίσματα”, O. C. 402 n.), esp. libations, “χοαί”. For ἐπί in the compound cp. El. 440 “χοὰς ι οὐκ ἄν ποθ᾽, ὅν γ᾽ ἔκτεινε, τῷδ᾽ ἐπέστεφε”: O. C. 484 “τάσδ᾽ ἐπεύχεσθαι λιτάς”, i.e. ‘over’ the rite. ἐφαγνίσαι is the reading of L; the force of the prep. is rightly given in the glosses, “ἐπὶ τῷ τάφῳ ἁγνίσαι τὰ πάντα”, and “ἐπὶ τῷ τάφῳ ὁσίως ποιῆσαι”. Though “ἐφαγνίζειν” is not elsewhere extant, there seems no reason to question it. ἀφαγνίσαι has been preferred by some, merely because that compound is recognised by the old grammarians (Suid. , Hesych., Phrynichus in Bekk. Anecd. 26). But “ἀφαγνίζειν” meant esp. to purify from guilt (expiare): Paus. 2.31.8 (of Orestes at Troezen) “ἐκάθαιρον καὶ εἱστίων, ἐς ὃ ἀφήγνισαν”, ‘until they had purged him.’ Similarly in midd., Eur. Alc. 1145 “πρὶν ἂν θεοῖσι τοῖσι νερτέροις ι ἀφαγνίσηται”, until she has made expiatory offerings to them. So “ἀφαγνεύω” in Plut. Mor. 943C (the souls of the good are to suffer only so long) “ὅσον ἀφαγνεῦσαι καὶ ἀποπνεῦσαι τοὺς ἀπὸ τοῦ σώματος..μιασμούς” (‘to purge away’: perh. we should read “ἀφαγνίσαι”). The force of ἀπό is thus the same as in “ἀφοσιοῦσθαι”, and in “ἀφιερώμεθα” as used by Aesch. Eum. 451 (‘I have been hallowed,’ i.e. purified). The case of “κἀφαγιστεύσας” below (247) is different from that of “ἐφαγνίσαι” here: it is, I think, for “καὶ ἀφαγιστεύσας”.
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